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Thera 3.13: Abhibhuta
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(182):Abhibhuta Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter III. three Verses =182. Abhibhūta= Reborn in this Buddha-age in a (king)rāja's family at the city of Veṭṭhapura,1 he was named Abhibhūta, and succeeded to the estate at his father's death. Now when the Exalted 171 One arrived at his city on tour, Abhibhūta went to hear him, and on the morrow offered him hospitality. The Exalted One(Buddha) expressed the thanks he felt, and upon that taught him the Path(Dhamma) more in detail. Then the (king)rāja found faith, left his estate for the Monk’s order, and realized arahantship(enlightenment). While he was living in the bliss of emancipation(nirvana), his kindred, councillors and retainers came to him lamenting that he had left them without a chief. And he, teaching them the Path(Dhamma) by way of expressing the reason of his renunciation, said: ---- 255 Suṇātha ñātayo sabbe yāvantettha samāgatā,|| Dhammaɱ vo desayissami dukkhā jāti punappunaɱ.|| || 256 Ārabhatha nikkhamatha yuñjatha buddhasāsane,|| Dhanātha maccuno senaɱ naḷāgāraɱ va kuñjaro.|| || 257 Yo imasmiɱ dhammavinaye appamatto vihessati,|| Pahāya jātisaɱsāraɱ dukkhassantaɱ karissatī' ti.|| || ---- 255 Hear, O you kinsmen, and give ear to me, All and as many as are gathered here! The Path(Dhamma) it is that you shall learn from me: - Painful is birth again and yet again! 256 Bestir yourselves, rise up, renounce and come, And yield your hearts unto the Buddha's Rule. Shake off the armies of the King of Death As did the elephant a hut of straw.2 257 whosoever within this righteous discipline Shall come with diligence to understand. Rebirth's eternal round put far away. All pain and suffering he shall end for yese.3 ---- 1 No other mention of place or (king)rāja is yet traced, but the four middle lines are, in Saɱy. Nik., i. 156, put in the mouth of one Abhibhu, who was a bhikkhu(monk) in the age of Sikhi Buddha, according to a story told by Gotama Buddha. 2 Cf. verse 1147. 3 These last eight lines are elsewhere assigned to the Buddha, four by Nāgasena (Milinda, ii. 60), and four in the Book of the Great Decease (Dialogues, ii. 128). The former is also so assigned in Kathā Vatthu, ii. 3, and in Divyāvadāna, p. 300, but to the gods (iremain., p. 569) and to the bhikkhu(monk) Abhibhu in Saɱy. Nik., i. 156/. ---- =3.13 182 Commentary on the stanza of Abhibhūtatthera= The stanza starting with Saṇātha ñātayo sabbe constitutes that of the venerable Thera Abhibhūta. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, accumulating acts of merit in this and that existence, was reborn in a family home at the time of the Blessed One Vessabhu; on having attained the age of intelligence, he became specially pious and devoted to the dispensation (sāsana) due to his good dependence (sannissaya) on good friends like him. When the Master had entered parinibbāna, he himself, first among all extinguished the fire of the funeral pyre with sweet-acented water when multitude of men were making their efforts to collect His relics. On account of that act of merit, he wandered abouty his rounds of repeated rebirths among divine and human beings, and was reborn in a royal family in the city of Veṭhapura, when this Buddha arose; having gained the name Abhibhūta he carried out his soverign duty, with the lapse of his father. At that juncture, the Blessed One gradually arrived at that city on His making a tour of districts. Thereagter, that king, having heard thus; “It is said that the Blessed One has accordingly arrived at my city,” went to the presence of the Master, listened to the teaching of truth (dhamma), and on the second day he brought about a colossal charity. On having finished eathing His meal, the Blessed One taught the truth (dhamma) at length (vitthārato) in making His thanksgiving, even, commensurate with that king’s inclinational requirement (ajjhāsayānurupaṃ). Having listened to the truth (dhamma), he gained pious pleasure (pasāda) abdicated his sovereignty, became a monk and visualised (sacchākāsi) Arahantship. Hence has it been said in the Apadāna:– “When the body of the great Sage Vessabhu was being burnt, I caught hold of sweet- scented water and extinguished the fire of the funeral pyre. It was thirtyone aeons (kappa) ago that I extinguished the fire of the funeral pyre; I do not remember any evil existence; it is the fruitful result of (my) perfumed water. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he was dwelling with (his) bliss of emancipation (vimuttti); his relatives, ministers, councillors (pārisajjā), citizens and people from districts, all came together there and bewailed thus; “Venarable Sir! Why have you become monk after making us shorn of protection?” The Thera spoke three stanzas, on having seen those people headed by his relatives lamentably weeping, in order to teach the truth (dhamma) to them by way of (mukhena) making manifest to them the cause of his own monkhood. 255. “O all of you relatives as many as are assembled here! Listen; I shall teach you the truth (dhamma). Rebirth (jāti) again and again is painful (dukkhā). 256. “Make your attempts (ārambhatha); leave your lust behind (nikkamatha); associate yourselves (yuñjatha) with the dispensation of Buddha; do destroy (dhunātha) the army of death (maccu), similar to an elephant (destroying) the reed residence (naḷāgāra). 257. “Whoever wil dwell (vihassati) diligently in this teaching of truth (dhamma) and discipline (vinaya), he will put an end to pain (dukkha) after having abandoned the rounds of repeated rebirths (jātisaṃsāra). There, suṇātha means: listen quietly (nisāmetha); now, bear closely (upadhāretha) in conformity to your ear-doors with your ears fixed at attention such words as are being spoken by me; thus, is the meaning. Ñātayo means: an address to all of them making his relatives as their chief (pamukha); on that account, he said: “Sabbeyāvant’ettha samāgatā.” It means: as many as (yāvanto yatthakā) are assembled here; in other words, those who have come together on account of this monkhood of mine; thus, is the meaning. Now, whatever word has been said commanding (āṇattika) the listening to him in this connection (sandhāya) thus; “Do Listen,” and having promised (paṭijānitvā) it thus; “Dhammaṃ vo desayissāmi,” and began to teach thus; “Dukkhā jāti Punappunaṃ” and so on. There, dukkhā jāti punappunaṃ means: this, namely, rebirth (jāti) is painful (dukkhā) because of its being the abode in particular (adhiṭṭhāna) of miserable distress (dukkha) of many a variety (vihita) of such classifications (bheda) as originating (mūlaka) from descending into the womb and so on which constitutes one classification and old age etc., which constitutes another classification (bheda). That birth occurring again and again gives rise to excessive painful suffering (dukkha). In order to point out thus: “Effort should be madefor tha purpose of going well beyond that rebirht (jāti) however.” he said; “''Ārembhatha''” and so on. There, ārambhatha means: you should make your exertion (vīriya) reckoned as attempting element (dhātu). Nikkamatha means: you should make exertiion superior to that which is reckoned as the element of gaoing out owing to the condition of coming out from the flank of laziness. Yuñjatha Buddhasāsane means: since there prosper (sampajjanti) the elements (dhātuyo) of attempts (ārambha) and efforts (nikkama) by way of adherance to wakefulness (jāgariyānuyoga) of those who are established (patiṭṭhitanaṃ) in such of these qualifications (dhammesu) as self-control by means of moral precepts (sīlasaṃvaro), the state of having the door of senses (indiriyesu) well guarded (gutta), the state in knowing the proper limit in eating (bhojane mattaññutā), mindful awareness and thoughtfulness (sampajaññaṃ), therefore, you should be intent upon (yuttapayutta) the dispensation (sāsane) of the Blessed One, reckoned either as calm composure (samatha) and spiritual insight (vipassanā), or the higher moral precept (adhisīla) and conduct (sikkhā) which has become likewise (tathābhūtā). Dhunātha maccuno senaṃ, naḷāgāraṃ va kuñjaro means; you should shake (dhunātha) ‘smash’ (vimetha) and destroy (viddhaṃsetha) the mass (gaṇa) of depravity (kilesa) exactly in the same way as an elephant endowed with (upapanno) strength and vigour distroys in but a monent a house built of reeds and the king of death who holds away (issara) over those elements (dhātu) and his weak and feeble force reckoned as his army which is said to lead living beings to the sphere of influence (vasaṃ) of death, after having properly performed in this manner (paṭipajjanta); thus, is the meaning. He said the third stanza starting with “Yo imasmiṃ,” in order to show thus; There is sure and certain (ekaṃsiko) well-going beyond the realm of painful rebirth (jātidukkha) to one who makes effort (ussāha) in this manner, however, in the dispensation of Buddha. The stanza should but easily be understood well. Commentary on the stanza of the Thera Abhibhūta is complete. ----